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samyak darshan - bhavya and bhavyathva

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  • Sreepalan VC
    Samyak Darshan Dear Shri Mehul Turakhia and Shri Pankaj Jain, Let soul secure samyakthva. Sub: Bhavya suol and Moksha. Ref: Sat 29th Oct. 2004. Nice to hear
    Message 1 of 1 , Oct 31, 2004
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      Samyak Darshan

      Dear Shri Mehul Turakhia and Shri Pankaj Jain,

      Let soul secure samyakthva.

      Sub: Bhavya suol and Moksha.
      Ref: Sat 29th Oct. 2004.

      Nice to hear that �every bhavya will attain Moksha�
      but there are innumerous bhavya souls remain as
      bhavyas for ever. The question that by the passage of
      time a day will encounter no bhavya soul by Shravika
      is natural corollary.

      The same is explained hereunder:

      29th Oct. 2004
      Quote: Shri Mehul Turakhia:

      �It is found in Bhagawati Ang agam that , Jayanti
      Shravika
      asks Mahavir swami, whether all the Bhavya Jiva will
      attain Moksha.
      The reply is affirmative . After that she asks if that
      happens ,
      whether the loka will be devoid of Bhavya jiva. The
      reply is
      negative. Later , the clarification given is that it
      is like Akash
      pradesh shreni. Just as if we keep on counting each
      pradesh (space
      molecule) on the space line, the turn of all pradesh
      will come, and
      yet there are infinite pradesh beyond the one which is
      being counted,
      similarly all Bhavya jiva will attain moksha. This is
      more to be
      interpreted from anekant as mentioned earlier. But
      this axiom
      defines the continuity of Loka with samsari jiva as
      well as
      continuitiy of attainment of Moksha in infinite future
      tense and yet
      no end of loka. This is actual nature of universe .�

      �your point is correct, every bhavya jiva will have to
      attain samyaktva before attaining moksh, there is no
      dispute to that.�

      Reply:
      Before we get into the crux of the issue let us have
      some preliminaries cleared.

      Sankya - countable, asankya - countless, and ananth -
      endless /
      infinite.
      These are the words used to signify the quantity by
      number.

      Well, Jina Dharma is endless what is the understanding
      of the word �endless�. It is simply that there is no
      end at all and it cannot be reached at all and
      attempting to find an end for the endless is just like
      finding an end to the waves in the sea.

      Endlessness - infinity is understandable really by
      KEVALIN.

      We can only infer.

      It is said that bhavyaas are ananth - infinite,
      abhavyaas are twice that of bhavyaas and so
      ananthaananth, SIDDHAS are ananth, samsar is also
      ananth etc.
      (Refer shri Thathvaartha surta Ch.2 � sloka 7)

      So shravika�s doubt that in the universe one day there
      would not be any
      one bhavya, may appear to be logical but really not
      so. It could be
      applied only in the case of sankya - countable and
      asankya - countless and not to ananth - infinity.

      The doors of securing samyakthva will stand closed if
      the bhavyas number is brought to nil which again is
      against the revelations of Thirthankar Baghavan.

      Yes, bhavyathva of a soul has an end when soul attains
      liberation � Moksha and not for bhavaya souls.
      (Refer Shri Rajavaarthic Ch.10-sloka 3)

      There are many kshetras wherein there is continuous
      4th kaal and continuous presence of Kevalin viz.,
      vidheha kshetra. So if bhavyas are one day to be out
      of stock, then how this phenomenon is possible in view
      of the unfathomable past that has gone by. Shedding of
      karma � nirjara, and stoppage of karma � samvara, and
      attainment of liberation � moksha are truths �
      thathvas and revelation of Thirthankara. Hence all
      would become non existent if the above proposition of
      no stock of bhavyas at any point of time.
      (Refer Shri Thathvaartha Sutra Ch.-1 sloka -4)

      So there cannot be an end to JINA DHRAMA as well as
      the followers of
      JINA.

      The example suggested no doubt explains the cyclical
      nature of events and not the continuance of the three
      categories of soul viz., which never finds end viz.,
      jivathava � soul, bhavyathva � capable of manifesting
      samyakthva and abhavyathva � not capable of
      manifesting samyakthva. And that is what the question
      seeks to be explained.

      On the capacities of the soul are concerned, all souls
      are equal and
      there is no difference in the qualities.

      Then the question
      Why are some souls Bhavya, and others Abhavya?

      It is an Aapta Vachan that some souls are Abhavyas,
      others are Bhavyas.

      Rightly said that it is Apta vachan and an example is
      also provided.

      Perhaps the examples from the agamas may help to
      better the
      understanding.

      01) The example given is a sterile woman. A woman is a
      woman in all
      respects, be she sterile or otherwise. But sterile
      woman cannot by
      any stretch of imagination bear a child. That is why
      she is called
      sterile.
      02) Second example given is that all the seeds thrown
      into field do
      not sprout and grow into plants but all the seeds are
      seeds with all
      the qualities of seed.

      Again rightly pointed out that an abhavya does not
      posses the
      capability to secure samyaktha - right faith, right
      knowledge and
      right conduct and therefore though in all respects he
      appears to be
      human he does not posses the capability of securing
      even the first
      step - samyakthva.

      In respect of bhabvya who remains endlessly
      unsuccessful in his capability to manifest samyakthva,
      venerable sacred Digamber Jain scriptures explain it
      as the golden treasure underneath Mount Meru. And what
      use to any one of such a treasure is anyone�s
      imagination and such is the capability of the dhoor
      dhooraanu bhavya.

      The lesson one has to draw from this is that our
      immediate efforts
      to be to work / attempt to secure at least samyakthva
      in this most
      rare human birth which we are all having now, with out
      any loss of
      time.

      And to secure samyakthva, one has to pursue swadhyaaya
      and be as
      much as possible in sat sangh. Above all, to put it in
      a lay man's
      language, to save oneself from
      01) agynaan (ignorance of the self),
      02) abaksh (abstain from consuming impure food) and
      03) annyaaya (abstain from unfairness /unjustness to
      oneself).

      That apart, it is not clear how and wherein the
      principle of anekant fits in this juncture of endless
      bhavyas. Anekant is �vasthu dhrams�
      - structural nature of substance i.e., the natural
      existence of opposing qualities as security for the
      substance. For example one and many, is and is not,
      ordinary and special, functioning and non functioning,
      permanent and impermanent etc., are the few to quote.

      Besides it is more important that assertions are to be
      understood from respective points of view � nayas
      viz., dhravyaarthic and paryaarthic and not in
      absolute terms wherever necessary.

      Truth is Kevalin and rest is mine.

      �Know thyself and be thyself� is of Kevalin, by
      Kevalin and for
      Kevalin.

      Now for the participants,

      Yours brotherly,
      Sreepalan




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